Swami Vivekananda                           

Home | New | Contact
By topic | Maxims | Quotations | Tales and parables | Books by the Swami | Lectures | Prose | Poetry
Editor's Notes | Books | Swami on himself | Reminiscences | Photos 1 | Photos 2 | Photos 3 | Dates | World thinkers | Reports | Letters 1 | Letters 2 | Books & articles | Growth | People he influenced | Links
subglobal3 link | subglobal3 link | subglobal3 link | subglobal3 link | subglobal3 link | subglobal3 link | subglobal3 link
subglobal4 link | subglobal4 link | subglobal4 link | subglobal4 link | subglobal4 link | subglobal4 link | subglobal4 link
subglobal5 link | subglobal5 link | subglobal5 link | subglobal5 link | subglobal5 link | subglobal5 link | subglobal5 link
subglobal6 link | subglobal6 link | subglobal6 link | subglobal6 link | subglobal6 link | subglobal6 link | subglobal6 link
subglobal7 link | subglobal7 link | subglobal7 link | subglobal7 link | subglobal7 link | subglobal7 link | subglobal7 link
subglobal8 link | subglobal8 link | subglobal8 link | subglobal8 link | subglobal8 link | subglobal8 link | subglobal8 link



Discourses on Jnana-Yoga



(These were originally recorded by a prominent American disciple of the Swami, Miss S. E. Waldo. Swami Saradananda, while he was in America (1896), copied them out from her notebook — Ed.)
Expression is necessarily degeneration, because spirit can only be expressed by the "letter", and as St. Paul said, "the letter killeth". Life cannot be in the "letter" which is only a reflection. Yet, principle must be clothed in matter to be "known". We lose sight of the Real in the covering and come to consider that as the Real, instead of as the symbol. This is an almost universal mistake. Every great Teacher knows this and tries to guard against it; but humanity, in general, is prone to worship the seen rather than the unseen. This is why a succession of prophets have come to the world to point again and again to the principle behind the personality and to give it a new covering suited to the times. Truth remains ever unchanged, but it can only be presented in a "form"; so from time to time a new "form" or expression is given to Truth, as the progress of mankind makes them ready to receive it. When we free ourselves from name and form, especially when we no longer need a body of any kind, good or bad, coarse or fine, then only do we escape from bondage. "Eternal progression" would be eternal bondage. We must get beyond all differentiation and reach eternal "sameness" or homogeneity or Brahman. The Atman is the unity of all personalities and is unchangeable, the "One without a second". It is not life, but it is coined into life. It is beyond life and death and good and bad. It is the Absolute Unity. Dare to seek Truth even through hell. Freedom can never be true of name and form, of the related. No form can say, "I am free as a form." Not until all idea of form is lost, does freedom come. If our freedom hurts others, we are not free there. We must not hurt others. While real perception is only one, relative perceptions must be many. The fountain of all knowledge is in every one of us — in the ant as in the highest angel. Real religion is one; all quarrel is with the forms, the symbols, the "illustrations". The millennium exists already for those who find it. The truth is, we have lost ourselves and think the world to be lost. "Fool! Hearest not thou? In thine own heart, day and night, is singing that Eternal Music — Sachchidânanda, Soham, Soham, (Existence, Knowledge, and Bliss, I am He, I am He)!"
To try to think without a phantasm is to try to make the impossible possible. Each thought has two parts — the thinking and the word, and we must have both. Neither idealists nor materialists are able to explain the world; to do that, we must take both idea and expression. All knowledge is of the reflected as we can only see our own faces reflected in a mirror. So no one can know his Self or Brahman; but each is that Self and must see it reflected in order to make it an object of knowledge. This seeing the illustrations of the unseen Principle is what leads to idolatry — so-called. The range of idols is wider than is usually supposed. They range from wood and stone to great personalities as Jesus or Buddha. The introduction of idols into India was the result of Buddha's constantly inveighing against a Personal God. The Vedas knew them not, but the reaction against the loss of God as Creator and Friend led to making idols of the great teachers, and Buddha himself became an idol and is worshipped as such by millions of people. Violent attempts at reform always end in retarding true reform. To worship is inherent in every man's nature; only the highest philosophy can rise to pure abstraction. So man will ever personify his God in order to worship Him. This is very good, as long as the symbol, be it what it may, is worshipped as a symbol of the Divinity behind and not in and for itself. Above all, we need to free ourselves from the superstition of believing because "it is in the books". To try to make everything — science, religion, philosophy, and all — conform to what any book says, is a most horrible tyranny. Book-worship is the worst form of idolatry. There was once a stag, proud and free, and he talked in a lordly fashion to his child, "Look at me, see my powerful horns! With one thrust I can kill a man; it is a fine thing to be a stag!" Just then the sound of the huntsman's bugle was heard in the distance, and the stag precipitately fled, followed by his wondering child. When they had reached a place of safety, he inquired, "Why do you fly before man, O my father, when you are so strong and brave?" The stag answered, "My child, I know I am strong and powerful, but when I hear that sound, something seizes me and makes me fly whether I will or no." So with us. We hear the "bugle sound" of the laws laid down in the books, habits and old superstitions lay hold of us; and before we know it, we are fast bound and forget our real nature which is freedom.
Knowledge exists eternally. The man who discovers a spiritual truth is what we call "inspired", and what he brings to the world is revelation. But revelation too is eternal and is not to be crystallised as final and then blindly followed. Revelation may come to any man who has fitted himself to receive it. Perfect purity is the most essential thing, for only "the pure in heart shall see God". Man is the highest being that exists and this is the greatest world, for here can man realise freedom. The highest concept we can have of God is man. Every attribute we give Him belongs also to man, only in a lesser degree. When we rise higher and want to get out of this concept of God, we have to get out of the body, out of mind and imagination, and leave this world out of sight. When we rise to be the absolute, we are no longer in the world — all is Subject, without object. Man is the apex of the only "world" we can ever know. Those who have attained "sameness" or perfection, are said to be "living in God". All hatred is "killing the self by the self"; therefore, love is the law of life. To rise to this is to be perfect; but the more "perfect" we are, the less work can we do. The Sattvika see and know that all this world is mere child's play and do not trouble themselves about that. We are not much disturbed when we see two puppies fighting and biting each other. We know it is not a serious matter. The perfect one knows that this world is Mâyâ. Life is called Samsâra — it is the result of the conflicting forces acting upon us. Materialism says, "The voice of freedom is a delusion." Idealism says, "The voice that tells of bondage is but a dream." Vedanta says, "We are free and not free at the same time." That means that we are never free on the earthly plane, but ever free on the spiritual side. The Self is beyond both freedom and bondage. We are Brahman, we are immortal knowledge beyond the senses, we are Bliss Absolute.













- www.vivekananda.net edited by Frank Parlato Jr.

About the author | Site Map | Contact | © Frank Parlato